چکیده:
The sane madmen or the wise madmen, who are sometimes also called 'halil', hold a special place in mystical literature. In some of the tales of the Masnavi, the wise yet mysterious sayings and states of these passionates are expressed with particular delicacy in the form of folk tales. By presenting meaningful parables, Rumi seeks to demonstrate the wisdom and deep gnosis of this group of divine saints, contrary to their unusual and mad appearance, and to explain the deep layers of their personalities. He considers the recognition of this type of madman from ordinary madmen to require a kind of inner insight and spiritual intelligence. The state and station of these passionates and the stages of their spiritual madness, especially in the second book of Masnavi Ma'navi, are described. Rumi considers the supra-rational madness of these madmen as a symbol of the killing of the ego and the revival of the hearts of the gnostics, and a sign of their freedom and independence. In the tale 'That great one who had made himself a madman', while precisely describing the characteristics and spiritual ranks of these mad-looking gnostics, he considers them to possess the station of sainthood (Wilayah) and views their madness or outward display of madness sometimes as an excuse to conceal their state to avoid entering the power system, and also as a means of protesting against masters of power by denying the greatness of the tyrants of the age.
خلاصه ماشینی:
(Molavi 1375/2/1375-1385) These verses, which describe the madness and fervor resulting from the actual and attributive annihilation of the mystic and observe his self-reproach, serve as an introduction to the tale of the madness of Dhul-Nun al-Misri; a madness that causes inner security and freedom for the individual and liberation from the utilitarian intellect committed to customs, and consequently, leads to embracing reproaches and censures.
Maulana himself notes that the foolishness he intends does not mean the mixing of human personality with mockery and buffoonery, but rather means "being subjugated and conquered" and reaching the highest level of divine ecstasy and wonder from witnessing the Beauty and Majesty of God. Maulana considers such subjugation and being captivated of the pseudo-mad mystics to be like the intoxication and awe of the Egyptian women upon witnessing the beauty of Joseph (AS): خویش ابله کن،تَبَع میرو سپس رَستگی زین ابلهی یابی و بس اکثر اهلُ الجَنّه اَلبُله،ای پسر بهر این گفتهست استاد بشر زیرکی چون کبر و بادانگیز توست ابلهی شو تا بماند دل درست According to Forouzanfar's commentary, what Maulana means by "intoxicated by intellect" who appears in the guise of madmen, is the same "pseudo-foolish" mystic.
In terms of analogy, the relationship of this pseudo-foolish perfect human to other beings of existence is like the relationship of the light of the moon to the dim stars, whose light disappears in the radiance of the moon's glow: خود جهان آن یک کس است او ابله است هرستاره بر فلک جزو مه است (Molavi 1375/1/2926) In the fourth book of the Masnavi, by referring to the Hadith "أکثر أهل الجنّة البه", Maulana portrays the character of the "ablah" (pseudo-fool) as a divine mystic who, through the intuition of the Beauty and Majesty of the Truth, has become immersed in the world of wonder and selflessness, living in the intoxication and joy resulting from poverty and annihilation.
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